English
It is a designation of alternative expression for breathing and a designation of illumination for Nibbāna. "Because for what is born... etc. ... is known" – this designation is an alternative expression for Nibbāna, and a designation of leading out from saṃsāra for the path, and a designation of escape. This special designation should be determined and understood by the wise. Because it should be asked, "By whom should the aforementioned classification of Nibbāna's designations be believed?" "Therefore the Blessed One said," and so on, was stated. And the meaning of "Therefore the Venerable One said," and so on, as a connection, and the meaning of "the designation method is applied," and so on, as a connection, should be understood according to the method stated. Thus, in the analysis of the method of designation, composed according to the strength of beings, the explanation is finished. But by the wise, the profound meaning should be analyzed and understood in detail according to the commentaries and sub-commentaries. 12. Explanation of the Analysis of the Method of Descent. By whichever special descriptive analysis of the method of designation the designations were analyzed, that special descriptive analysis is complete. Because it should be asked, "Which is the analysis of the method of descent?" "Among these, which is the method of descent?" and so on, was stated. "Among these, among these" means: Among those sixteen methods of exposition and so on, that were indicated, which special description is called the method of descent, the analysis of the method of descent? he asks. For the indication "And dependent origination," and so on, that which is now being said by me, "released above, below, everywhere," and so on, the special detailed description, should be understood as the method of descent, the analysis of the method of descent. In that passage, because it should be asked, "Which dependent originations and so on, having been determined, by which determined phenomena does it descend?" to show that in this passage, these dependent originations and so on, having been determined, by these determined phenomena it descends, "released above, below, everywhere," and so on, was stated. There, "above" means the rūpa-sphere and arūpa-sphere existing in the upper part, above the kāma-sphere. "Below" means the kāma-sphere existing in the lower part, below the rūpa-sphere. "Sabbadhi" means in all realms, in all realms of sense-desire, form, and formless existence. "Vippamutto" means liberated, liberated from rebirth, because there is no re-linking consciousness, he is an Asekha. This Sekha, having eradicated the view of self through the path of insight, dwells without observing "I am." Thus, the meaning of the verse should be understood: "The Sekha and the Asekha, liberated for non-recurrence, crossed the flood never crossed before, by the liberation of the Sekha and the liberation of the Asekha." In that verse passage, because it should be asked, "Which are determined, and by which does one descend?" it is said, "Above means the form realm," and so on. "Above" could also mean the Cātumahārājika realm and others above the human world, due to the possibility of meaning. To prevent that, it is said, "the form realm and the formless realm." "Below" could also mean the four realms of woe below the human existence, due to the possibility of meaning. To prevent that, it is said, "the sense-desire realm." "Sabbadhi" could mean the four planes of existence, due to the possibility of meaning. Therefore, it is said, "in the three realms." "This is Asekha liberation" means the dispassion that exists for the liberated Asekha; this dispassion is also the liberation of Asekha fruition. The meaning is that this Asekha liberation is determined in the way stated in the passage, "Liberated above, below, everywhere." The five faculties, such as faith, that are determined by the determined Asekha liberation, those very faculties become Asekha faculties. This kind of descent, as stated, is called "descent by faculties into liberation," or "entry." Those very Asekha five faculties become wisdom, either because they are helpful to wisdom, or because they are the basis for wisdom. From the arising of such wisdom, from the cause of its arising, there is the cessation of ignorance, ignorance ceases... ...the cessation of the mass of suffering occurs. This kind of descent, as stated, is called "descent by dependent origination." Those very Asekha five faculties are comprised of three aggregates: from faith and energy, morality arises; and mindfulness follows wisdom. The rest should be understood according to the stated method. "Above, below..." having determined the reading "completely liberated in every way," the explanation was given by the teacher, and understood by us. Regarding the reading "not seeing 'I am this'," because it should be asked "which ones are determined, and by which explanations does it descend?" it was said, "not seeing 'I am this' is due to identity view," and so on. The trainee who does not see "I am this," for that trainee, the uprooting of identity view that exists, the liberation by uprooting, which is the trainee's liberation, for that trainee's liberation, the five faculties of faith and so on that are determined, those are the trainee's five faculties. This explanation, as described, is called "explanation by faculties." The rest should be understood according to the method described. 43. In the verse beginning "Up, down," the explanation was given by the teacher, and understood by us. Regarding the reading "for one who relies, there is wavering," and so on, because it should be asked "which ones are determined, and by which does it descend?" it was said, "for one who relies, there is wavering, for one who does not rely, there is no wavering," and so on. For a person who relies, there is wavering, movement. For a person who does not rely, there is no wavering, no movement. When there is no wavering, no movement, there is tranquility. When there is tranquility, existing, there is no inclination. When there is no inclination, non-existing, there is no coming and going. When there is no coming and going, non-existing, there is no passing away and reappearing. When there is no passing away and reappearing, non-existing, here, in the six internal sense bases, one does not see oneself, or there, in the six external sense bases, one does not see oneself, avoiding both, in the aggregate of phenomena like contact, one does not see oneself. This very dependent origination, beginning with "from the cessation of ignorance," makes an end, a cessation, of suffering; this is the meaning. Here, in "for one who relies, there is wavering," because it should be asked "of how many kinds is reliance?" it was said, "for one who relies, there is wavering, reliance is called," and so on. There, among those two kinds of reliance, reliance on craving and reliance on views, the volition of a person who is attached, is determined. determined, this mental formation is called dependent on craving. That mental formation which is determined for a deluded person, this mental formation is called dependent on views. These two kinds of mental formations are called volitional formations. Conditioned by volitional formations is consciousness… and so on… the entire dependent origination is determined. This kind of descent, as described, is called descent by dependent originations. Therein, in that which is dependent on craving and dependent on views, that feeling which is determined for an attached person, this is pleasant feeling. That mental formation which is determined for a bewildered person, this is neither-painful-nor-pleasant feeling. Mostly, the rest should be understood according to the method described. 44. In the passage beginning “agitation for one who is dependent,” the descent has been analyzed by the teacher, and understood by us. “Whatever sorrows, lamentations, or… One should not make anything dear in the world.” In the verse passage, because it is to be asked, “which are determined and by which does one descend?” “Whatever sorrows” and so on is stated. Whatever sorrows, or whatever lamentations, of various kinds, whatever sufferings arise in the world. These sorrows and so on arise dependent on what is dear; when what is dear is absent, these sorrows and so on do not exist. Therefore, because of the absence of sorrows and so on when what is dear is absent, those who are free from sorrow, for whom there is nothing dear anywhere in the world, those free from sorrow become happy. Therefore, because those free from sorrow are endowed with happiness, a good person, desiring freedom from sorrow and defilement, should not make anything dear anywhere in the world – this is the meaning of the verse. In the passage, “Whatever sorrows, lamentations, and various sufferings in the world, these arise dependent on what is dear,” that feeling which is determined, this is painful feeling. The rest should be understood according to the method described. In the verse passage beginning “Whatever sorrows,” the descent has been analyzed by the teacher, and understood by us. Because it is to be said, “which are determined and by which does one descend?” in the verse passage beginning “for one desiring desires,” “for one desiring desires” and so on is stated. The meaning of that verse is as stated below. Therein, in that “joy In the passage "ano hoti," the joyfulness that is stated and determined, this joyfulness is compliance. In the passage "Sallaviddhova ruppati," the suffering that is spoken of, this suffering is aversion. Thus, compliance and aversion are determined. Since it is to be said, "When compliance and aversion are determined, what quality is determined?" it is stated, "Compliance and aversion belong to the side of craving." Belonging to the side of craving means that craving is determined